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And please, as Glaucon requested of you, to exclude reputations; for unless you take away from each of them his true reputation and add on the false, we shall say that you do not praise justice, but the appearance of it; we shall think that you are only exhorting us to keep injustice dark, and that you really agree with Thrasymachus in thinking that justice is another's good and the interest of the stronger, and that injustice is a man's own profit and interest, though injurious to the weaker.
When Thrasymachus has been silenced, the two principal respondents, Glaucon and Adeimantus, appear on the scene: here, as in Greek tragedy, three actors are introduced. At first sight the two sons of Ariston may seem to wear a family likeness, like the two friends Simmias and Cebes in the Phaedo.
And each of them is such as his like is? That was admitted. Then the just has turned out to be wise and good and the unjust evil and ignorant. Thrasymachus made all these admissions, not fluently, as I repeat them, but with extreme reluctance; it was a hot summer's day, and the perspiration poured from him in torrents; and then I saw what I had never seen before, Thrasymachus blushing.
And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus? I agree, he said, because I do not wish to quarrel with you.
So far am I from agreeing with Thrasymachus that justice is the interest of the stronger. This latter question need not be further discussed at present; but when Thrasymachus says that the life of the unjust is more advantageous than that of the just, his new statement appears to me to be of a far more serious character. Which of us has spoken truly? And which sort of life, Glaucon, do you prefer?
When we had got to this point in the argument, and every one saw that the definition of justice had been completely upset, Thrasymachus, instead of replying to me, said: Tell me, Socrates, have you got a nurse? Why do you ask such a question, I said, when you ought rather to be answering?
Whereas the bad and ignorant will desire to gain more than both? Yes. But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike? Were not these your words? They were. They were. And you also said that the lust will not go beyond his like but his unlike? Yes. Then the just is like the wise and good, and the unjust like the evil and ignorant? That is the inference.
Then comes in the questioning Socrates, with his doubts and difficulties as to what is one's duty in special circumstances; and the discussion is taken up, not by the good old man, "who goes away to the sacrifice," but by his son, who can quote the authorities; and by Thrasymachus, the Sophist, who will have nothing to do with authority, but maintains that interest is the only real meaning of justice, and that Might is Right.
They can tame a savage sophist, like Thrasymachus in the Republic; humble the arrogance even of those who are ignorant of their ignorance; make those to become proficients in political, who will never arrive at theoretic virtue; and, in short, like the illuminations of deity, wherever there is any portion of aptitude in their recipients, they purify, irradiate, and exalt.
Do not make a quarrel, I said, between Thrasymachus and me, who have recently become friends, although, indeed, we were never enemies; for I shall go on striving to the utmost until I either convert him and other men, or do something which may profit them against the day when they live again, and hold the like discourse in another state of existence.
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